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दो - घुमक्कड़

After giving his first two sermons at Sarnath, Buddha returned to Gaya and then moved present day Rajgir, Vaishali, Keshariya. Giving sermons at different places and spreading his noble truths, he start wandering again and moving different regions of Bihar.

Therefore in order to experience or trace the Siddhartha or Buddha's journey and associated tales in different parts of Bihar, we started our expedition Bihar Beyond Imagination and followed his footsteps. So let us start accounting his journey.

Bramhajoni Hills ( Gayasisa)

After setting in motion the wheel of Dhamma in Sarnath, Buddha returned to Gaya and taught the Dhamma to the eminent Kassapa brothers- Uruvela, Nadi & Gaya and their thousand disciples. Uruvela Kassapa, a matted haired worshiper, was considered to be one of the foremost spiritual authorities at that time. Knowing the mendicant's mind, Buddha skillfully performed a series of super-normal feats such as reading Uruvela's mind, splitting 500 wooden logs in an instant, remaining unharmed during great flood and taming a fierce naga. After impressed by Buddha's words a few days later Buddha summoned the bhikkus to the Gayasisa mountain and delivered his third sermon-The Fire Sermon.

Mahabodhi Temple & Seven Sacred Places

After three days and and three nights, Siddhartha attained Enlightenment and answer that he had sought. At that location a temple was built by Emperor Ashoka in around 260 BCE. The Buddha then spent seven succeeding weeks at seven different spots in the vicinity, meditating and considering his experience. Several specific places inside the Mahabodhi Temple relate to the traditions surrounding these seven weeks.

The first week was spent under the Bodhi Tree.

During the second week, Buddha remained standing and stared uninterrupted at the Bodhi Tree. This spot is marked by Animeshlocha Stupa.

In the third week it is said that Buddha have walked back and forth between the location of the Animeshlocha Stupa and the Bodhi Tree. According to the legend, Lotus flowers sprung up along this route, which is now called "RatnaChakrama" or "The Jewel Walk".

He spent the fourth week near Ratnagar Chaitya, to the North-East side.

During the fifth week, Buddha answered in details to the queries of Brahmans under the Ajapala Nigodh Tree, now marked by a Pillar.

He spent the sixth week next to the Lotus pond.

He spent the seventh week under the Rajayatna Tree.

Pragbodhi Cave ( Dungeshawari Mountain)

Dissatisfied, Siddhartha continue wandering in the search of Truth and Enlightenment and while passing through the Magadh region, he eventually arrived at the modern day Pragbodhi Hills (Dungeshwari Mountain) located near modern day Gaya and found serene forest on a hill for meditation. In tune with the time, Siddhartha indulged in intense human struggle to practice all forms of severe austerities and self-mortification for six long years. In this six years his golden skin dried up, his muscles shrunken, and his eyes shunked deep into their shokets. He became a living skeleton and almost neared his death. The black stone statue of an emaciated Siddhartha in the Mahakala Cave in Pragbodhi hills (Dungeshwari Mountain) stands testimony to his extreme austerities.

Sujatagarh

After renouncing the extreme practise, Siddhartha came down from Dungeshwari Mountain and bathed in a Niranjan river flowing near and sat down under the Peepal tree. Same time a village women named Sujata, who after getting blessed with child was offering rice milk to everyone. Seeing Siddhartha under Peepal tree she thought him as a Vriksha Devta (Tree deity) and offered him also a bowl of sweetened Kheer (rice-milk). Siddhartha accepted that kheer and moistened his mouth and throat.

The five companions, who had lived with Siddhartha for last six years were disappointed after seeing Siddhartha receiving food from the hands of a women. They all left Siddhartha believing that he had reverted to a life of luxury. Seeing them leave, Siddhartha felt sorry for their lack of confidence in him but he didn't gave up about being alone.

Barabar & Nagarjuni Hills

The first man made cave of Brabar and Nagarjuni, around 42 Km from Gaya are wonderful examples of early cave architecture. In the 12th year after his coronation, King Ashoka had a stupa built on the top of Barabar Hills to commemorate the spot where the Buddha enjoyed meditating throughout the night. Ashoka also ordered the Barabar caves to be cut out for Ajivikas, a sect founded by Makkhali Gosala.

Jethian Village

Shortly after shaving off his hair and donning the earth colour mendicants robe Siddhartha walked for more than 500 Km from Keshariya to Rajagriha in search of Truth and Enlightenment. In Rajagriha, King Bimbisara saw Siddhartha walking through the town and approached him and offered him a high position in his court. Siddhartha politely declined saying that he had already severed his ties in search of liberation and could not return to the world of illusion. The king then requested Siddhartha to come back and show the way, once he had experienced it. Siddhartha promised and seven years after he attained Buddha hood, he returned to Rajagriha to teach the Dhamma.

Jethian was the place where King Bimbisara welcomed Buddha and their 1000 fire worshippers turned bhikkus. The Buddha was glad to see his old friends and he taught the king and his ministers the teachings on benefits of charity, ethics as a foundation for liberation, the harm of over indulgence in sensual pleasure and four noble truths.

Image Courtesy: Brandingbihar.com

The Buddha mandala at Jethian village marks the spot where Buddha was received by King Bimbisara.

Bamboo Grove ( Veluvana; Venu Vana)

Highly pleased and elated by the talk of Buddha, King Bimbisara invited the entire bhikkus to the royal courtyard for the meal the next day and offered his pleasure park, the 100 acre Bamboo Grove to the Sangha. This pleasure park with its lotus pond, pavilions, flower gardens, walking paths, cluster of bamboo trees is the site of Sangha's first monastery. From here onwards only bhikkus were allowed to dwell in permanent monasteries.

In front of the lotus pond, there is a shrine with Buddha statue, which marks the memories of Buddha's stays here in his second, third and fourth rainy seasons after enlightenment.

Vulture's Peak (Gridhhakuta Hill)

The long winding stone-brick path leading up to the diversion was built by King Bimbisara. He used to visit here to listen Buddha's discourses. It is believed that the Buddha preached two most important texts of Buddhism - Saddharmapunarika Sutta (Lotus Sutra) and Mahaprjnaparamita Sutta from this point of Vulture's peak. Therefore this site is considered to be the most important one after Sarnath.

According to Xuan Zang, the first cave before the peak is one where Ananda attained enlightenment before the first council. The second cave is said Boar's Grotto, where Sarriputta became Arahant. At the end of the main path one comes across the stairways that leads to the top of the mountain containing ancient ruins and a contemporary shrine.

Shanti Stupa, Rajagir

The Shanti Stupa was built by the renowned late Japanese monk Nichidastu Fuji. The Shanti Stupa contains the relics of Buddha.

Silao

Legend has it that one day a man woke up early morning, he noticed a poisonous snake slither over his wife's arm and curl out of the room. He woke up his wife and told her about what had happened. This incident had a deep impact on him and thus with his wife's approval he shaved his head, sewed a robe from discarded rags and set out as a homeless wanderer in search of meaning of life and teacher.

While resting at Nalanda, the man saw Buddha approaching and he offered him his robe to sit on. The Buddha accepted it with a smile and then offered his own robe in return. Receiving Dhamma instruction from Buddha, the traveller realized the experience of an arahant and thereafter known as legendary Mahakassapa.

The Mahadevsthan Temple in Silao village is belied to be place where Buddha and Mhakassapa first met.

Nalanda Mahavihara

Nalanda has a heritage of being known as international centre of education for more than 700 years. It was also a prosperous place of spiritual importance during the days of the Buddha. While staying in Nalanda's vicinity, Buddha usually resided in Amballathika or Pavarika's Mango Grove. Xuan Zang writes that King Shakraditya ( 5th Century CE) established the Nalanda Mahavihara at the site of Pvarika's Mango Grove.

Nalanda was also the place of birth and nirvana of the famous disciple of Buddha, Sariputta.

Xuan Zang Memorial

Xuan Zang memorial was set up as a tribute to one of the greatest Buddhist scholar and traveler of the time, Xuan Zang. In his epic travelogue he left behind a fascinating account of Indian culture, history, and information about the society that he had observed during his visits to the sacred sites and while teaching and learning at Nalanda.

Licchavi Stupa

The stupa at Vaishali was built by Licchavis to enshrine the remains of the Buddha. After the Budha attained Mahaparinirvana in Kushinagar, his ashes were divided into eight portions and distributed among eight regional kingdoms (The Licchavis of Vaishali, Ajatshatru of Mgadh, Shakya of Kapilvastu, Koliyas of Ramagram, Bulis of Alakapa, a Brahmin of Vethdweep, Mallas of Pava and Kushinagar), where they were enshrined as eight MahaStupas. Some 300 years after Ashoka excavated the Licchavi Stupa and distributed the the remains to all the stupas he had built throughout his empire.

Kolhua Stupa

Kolhua, marks the the spot where Buddha spent few rainy seasons and where a local mokey chief had offered honey to lord Buddha. This is also the same place, where women were allowed to join Sangha for the very first time. At Kolhua only the Nagarvadhu of Vaishali, Amrapali, converted into a nun.

The Stupa at Kolhua commemorates the Buddha's cousin and a committed attendant of 25 years, Ananda. It is said here only Buddha announced his approaching Mahaparinirvana.

Keshariya Stupa

The magnificent stupa at Kesharia in East Champaran of Bihar dates back to 9th Century and is considered the largest and the highest in the world. Half excavated and half covered by the wild vegetation, it is stipulated to be the prototype of massive Borobudur Stupa of Indonesia.

When Buddha decided to leave Vaishali, the devoted Licchavi prince followed Buddha as he wandered through the countryside. As a token of gratitude to them, he handed them his alms bowl and implored them to return to vaishali. From that point onwards, he wanted to walk to Kushinagar only with a retinue of selected bhikkus. The prince stubbornly refused to leave the side of their master. Left without a choice, Buddha used his physic powers to create an illusory flood that separated them from him.

Before leaving Keshariya, the Lichhavis built a stupa commemorating the event and expressing their sorrow. The stupa was later enlarged by King Ashoka and subsequent rulers, especially during the Gupta period who added layers and embellished it with hundred of sculptures.

The river point of Gandak, called Amona in Buddhist tradition, was the river crossing point for Buddha, both when he entered Bihar after Great Renunciation and when he left Vaishali to go to Kushinagar for "Mahaparinirvana".

P.S: दो - घुमक्कड़ is extremely thankful to Uday Sahay, whose intensive reasearch on Buddha & Buddhism helped us a lot in finding the footsteps of Buddha in different corners of Bihar as well as understanding and relating the different legends moving around Buddha's life during our expedition.Happy Travelling !!

Sun is considered to be the creator of the material universe and has been worshiped in India since the early vedic times. Sun, personified as Surya, is the first god described in the ancient Hindu scriptures – the Vedas and the Puranas.

It is not surprising then, that the celebration of worshiping the Sun god is one of the most important festivals of India in general and for the people living in lower gangetic plain of Bihar, Jharkhand, Uttar Pradesh, West Bengal and Madhesh region of Nepal in particular.

It is said that the rituals of Chhatth Puja, dated back to ancient era. It finds mention in the ancient Vedas- Rigveda featuring different hymns adulating the Lord Surya and exemplifies similar customs. The custom of worshipping god Sun, also finds a reference in the Sanskrit Epic poem of Mahabharata in which Draupadi is described as observing the same rituals.

Apart from thanksgiving to the sun for the energy, the bounty, and the blessings bestowed by him, people also worship the Chhathi Maiya on these four days. The Chhathi Maiya is believed to be the feminine energy empowering the Sun and also known as Usha (Dawn) by Vedic scriptures.She is believed to be the beloved younger wife of Surya, the sun god. In Mithila region of Bihar she is also worshiped as name of "RANA MAI ".

The rituals of the festival are rigorous and are observed over a period of four days. They include holy bathing, fasting and abstaining from drinking water, standing in water for long periods of time, and offering prasad(prayer offerings) and arghya to the setting and rising sun.

The most unique feature about the Chhath Puja is the main idea behind it which is above the disputed concept ofMurti Pujan (Idol Worshiping) unlike most of the festivals of the Hindu religion. Some people simply believe that,Sun is necessary for life of possibly every creature on the earth and this festival is a way to pay tribute to itirrespective of caste, creed, gender and social stigmas.

The main worshipers, called Parvaitin(from Sanskritparv, meaning 'occasion' or 'festival'), are usually women. However, a large number of men also observe this festival as Chhath is not a gender-specific festival.The parvaitin pray for the well-being of their family, and for the prosperity of their off-springs.

The prasad offerings include sweets, Kheer, Thekua, rice laddu (made of rice grit) and fruits (mainly sugarcane, sweet lime and banana) offered in small bamboo soop winnows. The food is strictly vegetarian and is cooked without salt, onions or garlic. Emphasis is put on maintaining the purity of the food.

During this time, the ardent devotees observe fast and prefer to visit different ghats or prominent temples, which are dedicated to Sun God.

Here is the Photographic documentation of some prominent Sun temples of Bihar, where one can observe the revered Chhath Puja celebrations.

Durga: A warrior goddess with martial skills, riding lion and holding weapons in her eight hands to destroy and create, is an example of women-power called "Shakti". Often shown in the midst of her war with Mahishasur, yet her face is calm and serene. She is protective and violent not because of the hatred, egotism or getting pleasure in violence but because she acts out of necessity for the love of the good, for the liberation of those who depend on her and a mark of the beginning of soul's journey to creative freedom.

Same way many Durga is fighting with different demons of unorganized sectors from centuries, for the liberation and affection of their loved ones, with keeping her face calm and serene.

The female participation in unorganised sector is more than male. A large number of women from rural areas migrate to cities and town all over India. Most of these women and girls are working in unorganized sector for low wages due to low level of skill, lack of education, ignorance and thus they face high level of exploitation, wage discrimination and lot of physical problems. They work in inhuman condition in cities as their per day income is very low. Their condition is highly unpredictable and have constraints related to their work such as insecurity, irregular wages payment, absence of medical and accidental care etc.

But apart from all these the most grieving factor for them is- not getting that social status, what other Durga enjoys.

The mandate of the time is to include them in teaching, guiding, skill enhancement and same time motivate people and leaders to work for their betterment, so that the intelligent participation of these workers will lead to social and economic development of nation as well as individuals.

"Empowerment of women is essential as their value systems lead to the development of a good family, good society and ultimately good nation"--Dr. A. P. J. Abdul Kalam.

To achieve this we as a society have to provide them respective wages and job security, medical care and then move beyond those issues to raising the class consciousness of the workers and then struggles have to gradually move from the factories and homes to the streets for availing their human rights.

Don't worship Durga only for nine days, rather respect every Durga in your daily life.